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EL ACOSO DE LAS FANTASIAS ZIZEK PDF
Goodreads helps you keep track of books you want to read. Want to Read saving…. Want to Read Currently Reading Read. Refresh and try again. Open Preview See a Problem? Thanks for telling us about the problem. Return to Book Page. The current epoch is plagued by fantasms: Traditional critical thought would have sought to trace the roots of abstract notions in concrete social reality; but today, the correct procedure is the inverse—from pseudo-concrete imagery to the abstract process which structures our lives.
For new readers, it will be the beginning of a long and meaningful relationship. Paperbackpages. To see what your friends thought of this book, please sign up. To ask other readers questions about Fl Plague of Fantasiesplease sign up. Be the first to ask a question about The Plague of Fantasies. Lists with This Book. This book is not yet featured on Listopia. The Plague of Acpso never abandoned its grip. Even while it flogged me and mocked my struggles.
The Plague of Fantasies
A generous pause rantasias hefty lift would return me to my feet –just so it could spit again in fantaslas face. If it were not for the appendices at the book’s conclusion, I would wager that I had gathered little from the experience. The these three addendum three uneasy pieces made the difference: The final piece was on Kant and his forsaken notion of Diabolical Evil.
This leads to haunting exposition on the Shoah. Only for hard-core theorists. Every work of his I’ve encountered is a vast, exciting and rambling anthology of intellectual thought, though this book was far more coherent than some of his more recent stuff I read.
I felt this book contained something a bit more profound than a lot of things I’ve read, but then again, I’ve never read any psychoanalysis before this so it seemed quite groundbreaking.
Thinking about sl of the things in this book was kind of like delving into the depths of my own psyche which is kind of like going on a deep hallucinogenic trip for the first time in the fact that it seems scary initially because this is your brain and it’s getting fucked with but once you learn to roll with it you can use it to your benefit.
The most important ideas in this book were, I think, the idea that we build up fantasies in our heads of what a person’s character is like based on what we perceive from their actions, this is the essence of our relationships with other people. This is something I’d never considered before but now it’s very clear to me. I’ve found it useful in figuring out a few things especially with regards to my own relationships with people. There is another dimension to these fantasies: The concept is still touched upon in the book regardless of the term.
Social media allows fabtasias more potential to develop different personalities and ways of presenting fantastical images of who we are online, I would go so far to say it even encourages it with rewards for such behaviour, think of Facebook ‘likes’ etc.
This particular bit about the reward df isn’t touched upon in this book although it was originally published in when social media wasn’t so pervasive and developed throughout society.
I think perhaps the zizfk damaging thing about Facebook as opposed to more anonymous social media sites is that we are developing this personas alongside people fantxsias may also come into regular contact with which means they are able to see though the fantasy better than less well – known people, who are perhaps the intended targets, it’s easier to lie to someone you don’t know so well.
One of the key points I think is that it’s not in the best interests of our relationships with the people we acoao to see these fantasies broken. It’s best to go along and play the game without prying too far into the private areas of someone’s character lest you should see something that shatters the fantasy and ruins the relationship. It’s best also not to overreach with the version of yourself you present to people making it harder for people to break the fantasy.
The Plague of Fantasies by Slavoj Žižek
One other thing is quite clear after reading this: I really need to read Lacan. Zizek is a master film critic no, reallybreezily including blazing critical insights into Hitchcock, Capra, Bunuel, and even oddities like Angel Heart well, just the blood-soaked fucking and cinematic travesties like Wild at Heart well, just Dafoe’s phallic head. He’s also a master bullshitter.
But he talks about shit and toilets and gloryholes and fistfucking and cyberfucking while he’s offering often idiosyncratic readings of Kant, Lacan, etc. I’m just not sure. I did find at least some of the central ideas here about fantasy and ideology to be thought-provoking and astute. The book also contains some of the finer intellectual elucidations of BDSM in all its odd complexity.
And it’s properly conceptual. So it works whether we’re talking furry handcuffs and loose ballgags or serious police-grade handcuffs and assorted other goodies. That statement will probably make sense to people like me who’ve just happened across a lot of theorizing about BDSM vs. This particular book is really heavy on the psychoanalytic stuff, tied in to politics and ideology as it permeates everything from lit to TV to film.
I would like to note that while I’ve never been able to finish anything by Lacan, not even a short piece for class or something, Lacan-via-Zizek sounds sensible.

Or at least less mind-boggling and insane than expected. Found myself losing track of his precise argument, if one existed. Not sure if that matters. I was hoping, truth be told, to be more interested in the overall argument of the book.
I found myself more interested in Zizek’s various observations and mini-arguments on everything from the Shoah to the aforementioned film-related asides. May 02, Scott rated it liked it. Only gets three stars because so much of it is virtually unreadable but this guy is a post-modern superstar. Check out this passage. The ontology of shit.
In a traditional German toilet, the hole into which shit disappears after we zkzek is right at the front, so that shit is first laid out for us to sniff and inspect for traces of illness. In the typical French toilet, on the contrary, the hole is at lax back, i. Finally, the American Anglo-Saxon toilet presents a synthesis, a mediation between these opposites: No wonder that in the famous discussion of European toilets at the beginning of her half-forgotten Fear of Flying, Erica Jong mockingly claims that ‘German toilets are really the key to the horrors of fatasias Third Reich.
People who can build toilets like this are capable of anything. Hegel was among the first to see in the geographical triad of Germany, France and England an expression of three different existential attitudes: In political terms, this triad can be read as German conservatism, French revolutionary radicalism and English liberalism.
In terms of the predominance of one sphere of social life, it is German metaphysics and poetry versus French politics and English economics. The point about toilets is that they enable us not only to discern this triad in the most intimate domain, but also to identify its underlying mechanism in the three different attitudes towards excremental excess: It is easy for an academic at a round fantasis to claim that we live in a post-ideological universe, but the moment he visits the lavatory after the heated dl, he is again knee-deep in ideology.
Aug 03, Andrew rated it really liked it Shelves: Oh, Zizek, you wonderfully nutty Slovenian!
It’s hard llas to love Zizek with his playful, pop culture centered philosophy. At times I think he has a tendency to be a little disorienting, “What is the truth about human sexuality?
Hegel reference, Lacan reference, Hitchcok reference, Soviet-era joke Maybe not the best summation of Plague of Fantasies I could come up with, but there is some Oh, Zizek, you wonderfully nutty Slovenian! Maybe not the best summation of Plague of Fantasies Lsa could come up with, but there fantasjas some notion that our frequent “escapes” from the established order of things often fall short.
Zizek aciso after the failures present in such things as “liberal” multiculturalism, New Age belief, cyberspace, and so forth. Showing how the attempts to emancipate ones self through such ek is more a fantasy than a liberation.
May 10, Skyelis Tyler rated it it was amazing Shelves: Dec 05, Andrew rated it really liked it. Apr 09, Kathryn rated it really liked it. View all 4 comments. Fantasy is the element which dd for closure in our un ‘The Plague of Fantasies’ focuses on the effects of cyberspace on the subject’s relation to the symbolic order—but on top of this, the book serves to provide an excellent outline of the way fantasy functions.
Fantasy is the element which allows for closure in our understanding in order for a point of view to be made tangible within a symbolic framework which always contains a blind spot, mind you. Ok, let’s talk about cyberspace and the identity of the subject.
The ‘real life’ timid subject goes out and represses their desires in order to function cooperatively in society. Then, this timid subject goes home and performs their fantasy of violence and killing which sustains the normalcy of the timid subject by Like never before, the structure of the symbolic order and the fantasy which sustains it is laid bare, whether through game-play, or multiple identities which one can occupy online. Surely, this ability to deconstruct potentially oppressive symbolic orders by amplifying the fantasies which allow them to operate, pealing them back in order to dde the blind spots within their fabric, is promising.
Yet, leave it to Zizek to find the contradictions. While cyberspace has the ability to flatten the symbolic structure by laying out the components of fantasy which sustain it, the subject has laa its ability to construct itself or find a place within the architecture of a symbolic structure.
Instead, the subject is left with a void resulting from zizei the Real, the aggregation of viewpoints which collectively are indifferent to modes of symbolization, resisting the limiting constraints crucial to a subject’s identity in the life-world.
What results is a paralyzed, empty, helpless subject who has not the ability to foster the ‘self-created empire’ necessary to perform reason, to quite possibly challenge the operation of global capital and oppressive exploitation which continues fantasiaw as we stare at our screens reading zizej which are but one point of view in a sea of information Well, the problem has been articulated.
What we are meant to do about this is less clear.

Should a golden ratio of distance be maintained between the subject and their fantasy? After all, Zizek fully acknowledges the need for distance to render ideology operable in fact, Zizek correctly points out that the true transgressors of an ideology are not those who challenge it, but those who eliminate the distance between themselves and the logic of laz said ideology, revealing its untenability by performing it to an extreme Is this just weak-sauce or bitter truth?
